Thomas Aquinas Commentary Titus 2:7-10

"in all things showing thyself an ensample of good works; in thy doctrine [showing] uncorruptness, gravity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of us. [Exhort] servants to be in subjection to their own masters, [and] to be well-pleasing [to them] in all things; not gainsaying; not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things." — Titus 2:7-10 (ASV)

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).