Thomas Aquinas Commentary Titus 2:11-15

"For the grace of God hath appeared, bringing salvation to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world; looking for the blessed hope and appearing of the glory 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 people for his own possession, zealous of good works. These things speak and exhort and reprove with all authority. Let no man despise thee." — Titus 2:11-15 (ASV)

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).