Thomas Aquinas Commentary Titus 2

1. Above, the Apostle instructed Titus on what sort of ministers to appoint to hinder heretics; here he teaches him what to do.

First, he proposes a general plan; second, he breaks it down into its details, beginning with that the aged men.

2. He says, therefore: until now I have said that bishops must be appointed. But so that you do not suppose that this would free you from the care of souls, be assured that you should be all the more careful to instruct your flock. Consequently, speak the things that become sound doctrine; that is, the things upon which a sound faith can be built: so that he may be able to exhort in sound doctrine and to convince those who contradict it (Titus 1:9).

3. Then he explains this in detail. First, he proposes a sound doctrine against perverse living; second, against heretics and errors, at but avoid foolish questions (Titus 3:9).

In regard to the first point, he does two things:

1. He instructs different classes of people.
2. He instructs people in general, at admonish them to be subject (Titus 3:1).

In regard to the first of these, he does two things:

1. He shows how to instruct free men.
2. He shows how to instruct slaves, at exhort servants (Titus 2:9).

Regarding the instruction of free men, he does two things:

1. He shows how to instruct them by word.
2. He shows how to instruct them by example, at in all things show (Titus 2:7).

Regarding instruction by word, he does two things:

1. He shows how the old should be instructed.
2. He shows how the young should be instructed, at exhort young men.

Regarding the instruction of the old, he does two things:

1. He shows how to instruct old men.
2. He shows how to instruct old women, at the aged women.

It should be noted that some things to which old age disposes a person are good, and he mentions these first. Second, he mentions the good things to which old age is not naturally suited, beginning with sound in faith.

4. Among the good things to which old age disposes a person, one is contempt for pleasures, and the other is perfection in wisdom and prudence.

Old age naturally breeds contempt for pleasures because the bodies of young men are warm with a natural heat that incites them to bodily pleasures, especially those found in food, drink, and sex. But old age inclines a person to avoid such things, for old men are used to self-denial: I am this day eighty years old; can I discern what is pleasant and what is not? (2 Samuel 19:35). He says, therefore, that the aged men may be sober in the use of food and drink, and chaste in matters of sex: after I have grown old, and my husband is old, shall I have pleasure? (Genesis 18:12).

But if old age disposes one this way, why is this advice necessary?

I answer that it sometimes happens that old men, as a result of perversity, indulge in childish sins: the child shall die a hundred years old, and the sinner a hundred years old shall be accursed (Isaiah 65:20). This happens for two reasons, as an old man is inclined toward this sin differently than a young man. A young man is incited to it by the lust of passion, but an old man is incited by choice, for two reasons:

1. No one wishes to exist without pleasures, and the more one seeks them, the more troublesome they become. Old men suffer many discomforts and natural defects; therefore, when they do not have spiritual pleasures, they search for bodily ones.
2. A young man is sometimes held back by shame. But old men, according to the Philosopher, are without shame because they are old and experienced. Young men are by nature vain and easily embarrassed and are therefore restrained, but not so old men.

5. Again, old age disposes one toward prudence because of long experience: wisdom is with the aged, and understanding in length of days (Job 12:12); how attractive is wisdom in the aged, and understanding and counsel in honorable men! . Hence he adds, prudent.

Yet it sometimes happens that an old man is a fool: my soul hates three kinds of men; an adulterous old man who lacks good sense . Two things can make an old man a fool. First, good sense is acquired by experience. Therefore, if they do not occupy themselves with good things when they are young, they are imprudent in old age: you have gathered nothing in your youth; how then can you find anything in your old age? . Second, sometimes when they are young, they abound in pleasures and especially in excessive foods; as a result, their brain dries up: wine is a mocker, strong drink a brawler; and whoever is led astray by it is not wise (Proverbs 20:1).

6. Then he lists the things to which old age is opposed: first, faith; second, love; third, patience.

Regarding the first, he says to bid them be sound in faith, because without faith it is impossible to please him (Hebrews 11:6). The reason some are not sound in faith, especially regarding new things proposed for the old to believe, is twofold. First, old men are not firm in anything new because they presume on their own wisdom and, consequently, do not believe others: both the gray-haired and the aged are among us (Job 15:10). Again, it is a natural vice of old men to be incredulous because they have found themselves deceived very often. Consequently, they always use words like ‘perhaps’ or ‘maybe’ and adverbs that are moderate and suggest doubt. But disbelief is opposed to faith: he who is unfaithful deals unfaithfully (Isaiah 21:2).

Regarding the second, he says, in love, which is the fulfillment of the law. He advises love for two reasons. First, among the old there is little friendship, since love is nourished by being together, but no one wishes to stay long with those who are sad. And old people are sad, with the result that they have no friends. Second, old people are interested in useful friendships, just as the young are interested only in pleasurable friendships, for old people need sustenance.

Regarding the third, he says, in patience, which he advises for three reasons. First, old men are troubled with many evils and inconveniences; hence, they must be patient with their defects. Second, they live with their memories, so they always speak of the good old days, whereas young men live in hope of good things yet to come. Thus, the old are inclined to be impatient for two reasons: because of the good things they once had but now lack—hence Boethius says, “the greatest misery is to have been happy”—and as Scripture says, Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old (Lamentations 1:7). Again, because they live in their memories, it happens that some who now scorn them were formerly worse, and this troubles them: but now they make sport of me, men who are younger than I, whose fathers I would have disdained to set with the dogs of my flock (Job 30:1). The third reason is that the closer an old man gets to the end of his life, the more he desires to live; hence, noting that he is failing, he becomes all the sadder.

7. Then, he shows how the aged women are to be instructed: first, how they are to be instructed in their life, and second, in their doctrine. Regarding their life, he addresses three things: their attire, their speech, and their food.

Regarding attire, he says, in holy attire, that is, not in wanton and loud dresses. This is becoming for every woman: do not let yours be the outward adorning with braiding of hair, decoration of gold, and wearing of robes (1 Peter 3:3); women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire (1 Timothy 2:9). Old women in particular should observe this, because it is expected that young women will adorn themselves modestly for their husband’s sake. This modesty should be manifest in every movement of their body: a man’s attire and open-mouthed laughter, and a man’s manner of walking, show what he is .

Regarding speech, he says, not false accusers. Two faults are glaring in the aged. One is common to everyone who is old: they are suspicious because they have witnessed many evils, which they presume will be true of others. The other is true particularly of women: they are jealous. Both these faults are found in an old woman, for by reason of her age she is suspicious, and by reason of her sex she is jealous: there is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all . Consequently, he says, not false accusers.

Regarding food, he says, not slaves to much wine. Of the men he says, be sober. And he says, not slaves to much, because sometimes they use it to warm themselves.

Regarding doctrine, he says, teaching well. But this does not seem to agree with 1 Corinthians: the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate (1 Corinthians 14:34); or with 1 Timothy: let a woman learn in silence with all submissiveness. I permit no woman to teach (1 Timothy 2:11).

I answer that public teaching of the people is forbidden to women, but private teaching within the family is permitted to them: the words of Lemuel, king of Massa, which his mother taught him (Proverbs 31:1); when I was a son with my father, tender, the only one in the sight of my mother, she taught me and said to me, let your heart hold fast my words and keep my commandments, and live (Proverbs 4:3).

And he says well, that they may teach the young women to be wise. He says this to the old women rather than to the old men, because the former sometimes teach old wives’ fables instead of useful facts, and also because they are with the children and the family more than the men are.

8. Then when he says, to love their husbands, he shows how the young are to be taught:

1. The young women.
2. The young men, at exhort young men.

In regard to the first, he does three things:

1. He shows how young women should behave toward their husbands.
2. He shows how they should behave toward themselves.
3. He shows how they should behave toward their subjects.

9. Regarding the first, he says, to love their husbands. For love is a husband’s due: a good wife is the crown of her husband (Proverbs 12:4); my soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men: agreement between brothers, friendship between neighbors, and a wife and husband who live in harmony .

Alternatively, the text could mean that they teach the young women and men, just as they teach prudence to youth and men. But the first exposition is better.

To love their children. This is natural: can a woman forget her sucking child, that she could have no compassion on the son of her womb? (Isaiah 49:15).

Note that he says, to love their husbands, to love their children. He uses different terms, namely, amor toward their husbands and dilectio toward their children, because the love shown to their husbands is more ardent, while the love shown to their children is more natural.

10. In regard to themselves, he says three things. The first pertains to reason: to be discreet. House and wealth are inherited from fathers, but a prudent wife is from the Lord (Proverbs 19:14). This advice is necessary because their youth and their sex are contrary to discretion. The second pertains to the concupiscible appetite, namely, that they be chaste. The third pertains to the irascible appetite, namely, that they be sober. A holy and shamefaced women is grace upon grace .

11. In regard to things under their care, he first states what should be entrusted to their care, second, how to exercise that care, and third, the reason behind this advice.

Regarding the first, he says, having a care of the house: the wisdom of a woman builds her house, but folly with her own hands tears it down (Proverbs 14:1).

In exercising care, a woman should observe two things. First, because women are easily angered—there is no anger above the anger of a woman ()—he says, gentle. As if to say: let them govern with gentleness. The other thing she must observe is subordination, because when a woman has power, she tries to oppose her husband’s plans: a woman, if she have superiority, is contrary to her husband . Therefore, he says, obedient to their husbands; hence it is said: your desire shall be for your husband, and he shall rule over you (Genesis 3:16). And this is so that the word of God be not blasphemed, that is, that their disobedience not be an occasion for blasphemy.

All these points are mentioned in Tobit 10:13, where it is stated that Raguel and Sarah admonished their daughter to honor her father- and mother-in-law, to love her husband, to take care of the family, to govern the house and to behave herself blamelessly.

12. Then he teaches Titus how to instruct the young men, namely, that they be sober. He repeats this because drunkenness is the source of many vices: be sober (1 Peter 5:8).

1. Above, the Apostle instructed Titus on what to teach those under his care. But because actions speak louder than words, he now tells him to teach especially by example. He outlines this in three parts:

   • First, in a general way.
   • Second, in greater detail, beginning with in doctrine.
   • Third, he gives the reason for this advice, with the words that he who is on the contrary part.

2. He says, therefore: since you are young, show yourself an example of good works. For a leader should be a pattern for his disciples to follow: be imitators of me, as I am of Christ (1 Corinthians 11:1); for I have given you an example, that you also should do as I have done to you (John 13:15).

3. Then, with the words in doctrine, he mentions the specific matters in which Titus should be an example. First, he shows the area in which he should be active, namely, in doctrine, for this is expected of a leader: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jeremiah 3:15). This applies in a special way to Titus, because he has other bishops under him; for he was told above that he should ordain elders in every city (Titus 1:5). Therefore, he must give them an example of doctrine by teaching others: take heed to yourself and to your teaching (1 Timothy 4:16).

   Second, he advises him regarding his manner of life. This involves two things: first, avoiding evil: cease to do evil (Isaiah 1:16). Hence, he says, in integrity, meaning to be incorrupt. For just as the body loses its integrity through the corruption of its members, so the soul loses its integrity through the corruption of sin. In a leader, this integrity is found in the senses through prudence, in the affections through charity, and in the body through chastity: may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ (1 Thessalonians 5:23). Second, he should be “grave” in the good things he does through charity. A “grave,” or heavy, thing has two characteristics. First, it sinks, for which it is criticized: O you sons of men, how long will you be grave of heart? (Psalms 4:3). The second is that it is stable and firm. It is in this latter sense that he says, in gravity, which is commended in a psalm: I will praise you in a strong people (Psalms 34:18).

   Next, he shows how Titus should act in doctrine and in speech. He says that he should have the sound word that cannot be blamed, meaning a word not corrupted by falsehood: follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus (2 Timothy 1:13); fine speech is not becoming to a fool; still less is false speech to a prince (Proverbs 17:7). Then, regarding the manner of speaking, he says, that cannot be blamed. This means that the word should be spoken at the proper time, with all propriety, and in a way that will incline people to correct themselves: a proverb from a fool’s lips will be rejected, for he does not tell it at its proper time .

4. The goal of this teaching is that he who is on the contrary part may be afraid, having no evil to say of us. It is as if to say: if everyone acts properly—that is, leaders and subjects alike—your adversaries cannot harm you: for it is God’s will that by doing right you should put to silence the ignorance of foolish men (1 Peter 2:15); give the enemy no occasion to revile us (1 Timothy 5:14).

5. Then, with the words exhort servants, he shows how servants should be instructed.

   • First, he gives the instruction itself.
   • Second, he gives the reason for it, beginning with for the grace of God (Titus 2:11).

   Regarding the first point, he does three things:

   • First, he urges servants to be subject to their masters.
   • Second, he defines the nature of this subjection, with the words in all things pleasing.
   • Third, he shows why this advice is necessary, with the words that they may adorn.

6. He says, therefore: exhort servants to be obedient to their masters. Compare this to other passages: servants, be submissive to your masters with all respect, not only to the kind and gentle but also to the overbearing (1 Peter 2:18); slaves, obey in everything those who are your earthly masters, not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord (Colossians 3:22). He says the same thing in Ephesians (Ephesians 6:5).

   But why does the Apostle repeat this advice so often? I answer that there is a good reason: a heresy arose among the Jews that God’s servants should not be subject to other people. This teaching spread to the Christian people, some of whom said that once they became God’s children, they should no longer be servants to men. But the Christian faith did not come to set aside the order of justice; indeed, it preserves justice. Justice requires that some people be subject to others, although such servitude is limited to the body.

   Through Christ, we are now set free from the servitude that binds the soul, but not from the servitude or corruption of the body. In the future, however, we will be set free even from bodily servitude and corruption: then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power (1 Corinthians 15:24).

7. The phrase in all things can refer, first, to the word obedient, so that the meaning would be “in all things over which the master’s power extends.” Alternatively, it can refer to the word pleasing.

   Subjection must first consist in serving without causing offense, without murmuring, and without delay: fully pleasing (Colossians 1:10); just as I try to please all men in everything I do (1 Corinthians 10:33).

   But this conflicts with Galatians: if I were still pleasing men, I should not be a servant of Christ (Galatians 1:10).

   I answer that to please people for their own sake is blameworthy, but to please them for God’s sake is praiseworthy.

   Second, they are not to argue back; hence he says, not contradicting: never speak against the truth .

   Third, they should serve without fraud; hence he says, not stealing. With this advice, he removes one thing and substitutes another. He removes fraud, because the master’s goods are entrusted to his servants: he entrusted to them his property (Matthew 25:14). But he substitutes goodness in all things; hence he says, but in all things showing good fidelity.

8. But for what purpose should all this be done? Not, of course, to win human approval, but to promote God’s glory. Hence he says, that they may adorn the doctrine of God our Savior in all things. A gloss on this passage remarks: “The ornament of a teacher is the honorable life of his disciple, just as a sick person’s health brings glory to the doctor.” A teacher of doctrine is a caretaker of souls. Therefore, if we perform good works, Christ’s doctrine is praised: that they may see your good works and give glory to your Father who is in heaven (Matthew 5:16).

1. Previously, the Apostle instructed Titus on how to teach both slaves and free people (Titus 2:1–10), concluding that the goal was to honor the doctrine of Christ. Here, he provides the full reason for everything he has said, explaining what he means by a good life.

   1. He mentions the grace and doctrine of Christ.
   2. He urges Titus to preach this grace, beginning with, these things speak.

   Thus, he first states that grace has appeared, second, he explains its instruction, beginning with instructing us, and third, he describes its operation, beginning with who gave himself.

2. It should be noted that grace implies mercy, because grace is something freely granted, and what is freely granted is given out of mercy.

   Moreover, mercy has always been present in God, yet for a time it was hidden from humanity. As the Psalm says, O Lord, your mercy is in heaven (Psalms 35:6). Before Christ’s coming, all people, no matter how holy, were under condemnation. But in Christ, the Son of God who took on flesh, the grace of God our Savior has appeared. And great, it is evident, is the mystery of godliness, which was manifested in the flesh (1 Timothy 3:16). You who sit upon the cherubim, shine forth (Psalms 79:2).

   The more powerful a person is, the more their grace is desired. Therefore, God’s grace must be desirable, which is why he says, the grace of God. This grace is given for our salvation; therefore, he says, our Savior. As Isaiah says, my salvation shall be for ever (Isaiah 51:6). But this grace is not offered only to the Jewish people, as it was formerly, but to all men. As Isaiah says, and all flesh shall see together that the mouth of the Lord has spoken (Isaiah 40:5); all the ends of the earth shall see the salvation of our God (Isaiah 52:10). For He is God our Savior, who desires all men to be saved (1 Timothy 2:4).

   We might also say that this grace appeared in two ways at Christ’s birth. First, it appeared because Christ was given as God’s greatest gift. Therefore, His conception, although a work of the entire Trinity, is attributed particularly to the Holy Spirit, who is the giver and source of all graces. This grace appeared to all people, but especially to the man Christ, who was full of grace and truth (John 1:14).

   Second, it appeared as an instruction for the human race, because before the coming of Christ, the world languished in ignorance and heresy. As Isaiah prophesied, the people who walked in darkness have seen a great light (Isaiah 9:2). Therefore, the Apostle says that this grace is instructing us, just as a father instructs his son.

3. This grace instructs us in two things, because all people need two things: good works and a right intention.

   1. He shows how Christ instructed us regarding good works.
   2. He shows how Christ instructed us regarding a right intention, beginning with looking for the blessed hope.

4. He says, therefore, that we are to be denying ungodliness and worldly desires. Notice that he mentions both ungodliness and worldly desires because all sins fall into one of two categories. Sins can be matters directly against God, and these are sins of ungodliness. For godliness, or piety, is the virtue that inclines us to show proper respect toward our parents and our country. But because God is our primary Father, godliness ultimately consists in offering worship to God.

   As it is written, Behold, the fear of the Lord, that is wisdom (Job 28:28), though another version reads, behold, godliness, that is wisdom. Consequently, sins against God are called acts of ungodliness. For example, for the wrath of God is revealed from heaven against all ungodliness (Romans 1:18), where “ungodliness” refers to idolatry.

   Alternatively, sins consist of misusing temporal things, and these are called worldly desires. The term “world” can refer to the span of time in which things exist. Therefore, by “worldly,” the author means secular things and all sins committed against our neighbor or through the misuse of created things.

5. Then, when he says we should live soberly, he indicates the good we should do. He says we are to live soberly in relation to ourselves, justly in relation to our neighbor, and godly in relation to God.

   He says soberly, meaning with due measure. A limit is a measure, and this limit is observed if a person uses external goods and controls their passions within the limits set by reason. Therefore, “soberness” here means any moderate use of external things or of one’s passions. As the book of Wisdom says, righteousness teaches self-control and prudence, justice and courage; nothing in life is more profitable for men than these .

   He says we are to live justly in our dealings with our neighbor, for the Lord is righteous, he loves righteous deeds (Psalms 11:7).

   And we are to live godly in our dealings with God: train yourself in godliness (1 Timothy 4:7).

6. Next, when he says we are to be looking for the blessed hope, he instructs us about our ultimate end. This end consists of two things: the glory of the soul after death and the glory of the body at Christ’s second coming. As the Lord said, the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment (John 5:28).

   Regarding the first part—the soul's glory—he says we are looking for the blessed hope. This stands against those who place humanity’s ultimate end in virtuous acts performed in this life. This is not true, because even if we live soberly, justly, and godly, we are still awaiting something else. As Job says, like a hireling, he completes his day (Job 14:6). And Isaiah says, blessed are all those who wait for him (Isaiah 30:18). Therefore, he says we are looking for the blessed hope, which can be understood in two ways: either it is the hope for future happiness, or the very act of waiting makes us happy.

   Regarding the second part—the body's glory—he speaks of the coming of the glory of the great God and our Savior Jesus Christ, through whom our bodies will rise. For one who loves a friend looks for him with desire, as Paul says, not only to me, but also to all who have loved his appearing (2 Timothy 4:8). And as the Lord taught, be like men who are waiting for their master (Luke 12:36).

   He specifies the coming of the glory because Christ's first coming was in humility: he humbled himself and became obedient unto death (Philippians 2:8); learn from me, for I am gentle and humble of heart (Matthew 11:29). But His second coming will be in glory, because His divinity will be recognized by all: and then they will see the Son of man coming in a cloud with power and great glory (Luke 21:27).

   He says, of the great God, to counter Arius, who claimed that the Son is not equal to the Father. He rightly says great, because Christ is God over all, blessed for ever (Romans 9:5). And as John writes, we are in him who is the true Son, Jesus Christ. This is the true God and eternal life (1 John 5:20).

   He is also the Savior, as Paul writes: this is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved (1 Timothy 2:3). He came as Savior, as His name suggests: he will save his people from their sins (Matthew 1:21).

   Finally, he adds the title Christ, which means “Anointed One.” In this anointing, the union of divinity with human nature is understood. Some people are united to God, but not in such a way that the essence of the Godhead is united to them; rather, they merely partake of it. But the Godhead was uniquely united to Christ: therefore God, your God, has anointed you with the oil of gladness above your fellows (Psalms 45:7).

7. Then, when he says, who gave himself, the workings of grace are revealed:

   1. He shows the benefits derived from the grace of His passion.
   2. He shows the fruit of His passion, beginning with that he might redeem us.

8. He says, therefore, that Christ is our Savior. But how? Because He gave himself for us, as Paul writes: and walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (Ephesians 5:2).

9. The fruit of this gift is deliverance and sanctification. The deliverance is mentioned when he says Christ came to redeem us from all iniquity. As Jesus said, every one who commits sin is a slave to sin (John 8:34). The first man, as a result of his sin, became a slave to sin, and this slavery inclined him to commit other sins. But Christ made satisfaction through His passion; consequently, we are redeemed from this slavery. As the Lord says through Isaiah, fear not, for I have redeemed you (Isaiah 43:1). This redemption is not only from original sin but from all the sins a person adds by their own will.

   Sanctification for good works is mentioned when he says Christ came to cleanse for himself a people. This means He sanctifies them in such a way that they become His own people, consecrated to Him: once you were no people but now you are God’s people (1 Peter 2:10). This people is acceptable to God because of their right faith and intention: a servant who deals wisely has the king’s favor (Proverbs 14:35). Alternatively, acceptable can mean “special,” as in, the Lord, our God, has chosen us to be his own special people (Deuteronomy 7:6). It is proper that they perform good works outwardly; therefore, he adds that they are in pursuit of good works. As Paul says, do what is good, and you will receive his approval (Romans 13:3), and, let us not grow weary in well-doing (Galatians 6:9).

10. Finally, the Apostle urges Titus to preach this grace. He does two things: first, he exhorts him to preach, and second, he describes how he should preach.

    He says, therefore, to speak the things that are to be believed and to exhort people to do what is right. As Paul says elsewhere, for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thessalonians 2:3). He also says to rebuke those who do evil: as for those who persist in sin, rebuke them in the presence of all (1 Timothy 5:20).

    This must be done with all authority, because the preacher speaks as an instrument and minister of God, and therefore with confidence in God’s authority.

    Yet, when exhorting, a preacher must sometimes plead, considering his own weakness: the poor use entreaties (Proverbs 18:23). At other times, he must speak with authority, considering the authority entrusted to him: do you seek a proof of Christ who speaks in me? (2 Corinthians 13:3). In other words, he should use gentleness with the good and authority with the obstinate.

    The Apostle likely had to exhort Titus to speak with authority because Titus was gentle by nature, just as he had to encourage Timothy: let no one despise your youth (1 Timothy 4:12).