Thomas Aquinas Commentary Titus 3:1-8

"Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work, to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men. For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another. But when the kindness of God our Saviour, and his love toward man, appeared, not by works [done] in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Saviour; that, being justified by his grace, we might be made heirs according to the hope of eternal life. Faithful is the saying, and concerning these things I desire that thou affirm confidently, to the end that they who have believed God may be careful to maintain good works. These things are good and profitable unto men:" — Titus 3:1-8 (ASV)

Previously, the Apostle gave specific admonitions suited to particular situations; here he gives general admonitions for all. He first gives the admonitions, then gives the reason for them at the phrase for we ourselves, and finally, he exhorts Titus to insist on these things at the phrase and these things.

Regarding the first part, he does two things:

1. He teaches how to behave toward superiors.
2. He teaches how to behave toward equals, at the phrase to speak evil of no one.

Regarding the first point, he does two things:

1. He points out that subjects owe a debt of reverence to superiors.
2. He points out that they should obey their commands, at the phrase to obey at a word.

He says, therefore: I have stated how you should admonish them, so admonish them—that is, all people—to be subject to princes, meaning kings and the like, and powers, meaning other officials. Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him (1 Peter 2:13); let every person be subject to the governing authorities (Romans 13:1).

This advice was necessary for several reasons:

1. To counteract the Jewish error which taught that the commandments of men should not be obeyed.
2. So that they would not cause unrest among the faithful.
3. Because they are obliged to obey commands: obey your leaders and submit to them (Hebrews 13:17).

And he says, obey at a word, that is, at the mere word of the ruler: to obey is better than sacrifice (1 Samuel 15:22); if any one refuses to obey what we say in this letter, note that man, and have nothing to do with him (2 Thessalonians 3:14).

But promptness alone is not enough, for one must also be discreet. Therefore, he says, be ready for every good work. Otherwise, obedience should be withheld. In that case, one must obey God, who is greater: whether it is right in the sight of God to listen to you rather than to God, you must judge (Acts 4:19). For this reason, soldiers are not obliged to obey in an unjust war.

Then, when he says, to speak evil of no one, he shows how they should act toward their equals:

1. In regard to avoiding evil.
2. In regard to doing good, at the phrase but to be gentle.

He warns them particularly about words, because in the early Church few sinned in deed. By words, one might sin by offending another person if he speaks insultingly; therefore, he says, to speak evil of no one.

But one might object that blasphemy is charging God with a crime; therefore, there cannot be blasphemy against one’s neighbor. I answer that just as love of neighbor is related to love of God, and honor toward one’s neighbor is related to honor toward God, to that same extent a reproach directed against our neighbor is also directed against God. Therefore, “blaspheming” is used here for any evil word, whether spoken secretly or publicly: they are not afraid to slander the glorious ones (2 Peter 2:10).

Second, a person sins against his neighbor on account of external goods; therefore, he says, not to be quarrelsome. Here it should be noted that there are three kinds of people: the first kind is virtuous, and the other two are vicious. For some people never become sad, no matter what they hear; these are sycophants. Others are ready to quarrel, no matter what is said; these are quarrelsome. It is against these that the Apostle is now speaking. Therefore, he said to Timothy: the Lord’s servant must not be quarrelsome but kindly to every one (2 Timothy 2:24); it is an honor for a man to keep aloof from strife (Proverbs 20:3). But the third kind, the virtuous, hold to a middle course, so that sometimes they are pleased and sometimes saddened by others’ words: for even if I made you sorry with my letter, I do not regret it (2 Corinthians 7:8).

Then, when he says, but to be gentle, he shows how they should perform good actions. First of all, he addresses outward actions when he says, but to be gentle. Now, gentleness is a virtue that enables a person to be moderate in all external actions, so as not to offend anyone who is watching: let all men know your gentleness (Philippians 4:5); the reward for humility and fear of the Lord is riches and honor and life (Proverbs 22:4).

For the more impulsive a person is in their inner emotions, the more difficult it is to restrain their outward actions. This is especially true of impulses to anger. Therefore, as a remedy, he proposes meekness, which tempers the emotion of anger. Therefore, he says, showing all meekness to all people: learn from me; for I am meek and lowly in heart (Matthew 11:29); receive with meekness the implanted word, which is able to save your souls (James 1:21).

Then, when he says, for we ourselves were once foolish, he gives the reason for this advice—especially the last part about being meek. For someone might say, “How are we to be meek toward unbelievers and the wicked? We cannot do this!” He answers: Consider what you once were. Consequently, the best remedy for anger is to consider one’s own weakness.

First, therefore, he reminds them of their former state; second, he shows how they were able to arrive at the state of perfection, at the phrase but when the goodness. Regarding their former state, he does two things: first, he reminds them of their former intellectual weakness; second, of their affective weaknesses, at the phrase slaves to various passions.

The intellect can be weak for two reasons: first, because it lacks true knowledge, as when a person has no knowledge, or because it has embraced false opinions. For there are two ways a person can possess the truth of divine matters: one way is by faith alone; another is by experiencing a foretaste of it through the light of wisdom, which clearly reveals the truth.

Therefore, regarding the second point, he says, for we ourselves were once foolish, that is, deprived of that wisdom: I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict (Luke 21:15). Regarding the first point, he says, disobedient, that is, unbelievers: you are among unbelievers and destroyers (Ezekiel 2:6).

But we also go astray by accepting the contrary opinion; therefore, he says, led astray, that is, taking what is false for what is true: they have caused Egypt to err in all its works (Isaiah 19:14).

Then he lists the things that corrupt the affections: first, in relation to the affections themselves; second, in relation to others, at the phrase living in malice and envy.

A person’s affections are rightly ordered when they obey reason and make use of pleasures according to reason. Therefore, when they do not follow reason but their own impulse, they are corrupt; therefore, he says, slaves to various passions and pleasures. For pleasures are involved in sins of carnal delight, such as gluttony and lust; but passions are the objects of other vices such as ambition and avarice and the like: do not follow your base desires, but restrain your appetites ; do not let sin therefore reign in your mortal bodies, to make you obey their passions (Romans 6:12); lovers of pleasure rather than lovers of God (2 Timothy 3:4).

Then, when he says, living in malice and envy, he lists the sins that affect others. First is malice, which is the will to harm others, for an effect is named from its purpose. Therefore, one who intends to inflict evil is said to be malicious: therefore put away all filthiness and rank growth of wickedness and receive with meekness the implanted word, which is able to save your souls (James 1:21). Second is envy, which grieves over the good that our neighbor possesses, just as malice inflicts evil: envy is a rot of the bones (Proverbs 14:30). Third is hatred; therefore, he says, hateful, meaning hateful to God because they commit sin: for equally hateful to God are the ungodly man and his ungodliness ; detractors, hateful to God (Romans 1:30); or hateful to one’s neighbor, when they do something their neighbor hates.

And he continues, and hating one another. It is as if to say: and we even hated others: any one who hates his brother is a murderer (1 John 3:15).

Next, he describes the present state of our salvation, when he says, but when the benignity. In regard to this, he does four things:

1. He shows the cause of our salvation.
2. He shows the reason He saves, at the phrase not because of works of righteousness.
3. He shows the way He saves us, at the phrase by the washing.
4. He shows the end, at the phrase so that, being justified.

The cause of our salvation is God’s love: but God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ (Ephesians 2:4). This love is described, first, in its intensity, and second, in its effect.

The inward intensity of this love is designated by benignity, which comes from bonus, meaning ‘good,’ and ignis, meaning ‘fire.’ Now, fire signifies love: love is strong as death, its flashes are flashes of fire (Song of Solomon 8:6). Therefore, benignity is an internal love, which expresses itself outwardly in good works. This love was present in God from all eternity, because His love is the cause of all things: he is gracious and merciful, slow to anger, and abounding in steadfast love (Joel 2:13).

But this love is not always visible: where are your zeal and your might? The yearning of your heart and your compassion are withheld from me (Isaiah 63:15). But its effect does appear, and this is designated when he says, humanity. This can be understood in two ways. In one way, it signifies human nature. It is as if to say: the benignity and humanity of God our Savior appeared when God was made man out of His goodness: being born in the likeness of men (Philippians 2:7); you crown the year with your bounty (Psalms 65:11). Alternatively, it signifies the quality of publicly coming to the aid of others in their weakness. Hence, it is a human thing to condescend: the natives showed us unusual kindness (Acts 28:2). And God condescended to our weakness: he knows our frame (Psalms 103:14). And this is the work of God our Savior, because the salvation of the righteous is from the Lord (Psalms 37:39).

Then, when he says, not because of works, he states the reason why God saves. First, he rejects the supposed reason; second, he mentions the true reason.

The supposed reason is that we are saved because of our own merits. But he rejects this when he says, not because of works of righteousness which we have done: there is a remnant chosen by grace (Romans 11:5); not because of your righteousness or the uprightness of your heart are you going to possess their land (Deuteronomy 9:5).

The true reason, however, is God’s mercy alone; therefore, he says, but according to His mercy: the steadfast love of the Lord never ceases (Lamentations 3:22); his mercy is on those who fear him from generation to generation (Luke 1:50).

The method by which He saves us is through baptism. He says, therefore, that we are saved by the washing, that is, by a spiritual washing: having cleansed her by the washing of water with the word of life (Ephesians 5:26); on that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness (Zechariah 13:1).

As for its effect, he adds, of regeneration and renewal. To understand this, it should be noted that in the state of perdition, a person lacked two things, and both were restored by Christ: participation in the divine nature, and the laying aside of his old self. For he had been separated from God: your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear (Isaiah 59:2). And he had grown old: you are growing old in a foreign country . But the first of these, participation in the divine nature, we attain through Christ: that through these you may become partakers of the divine nature (2 Peter 1:4). This new nature, however, is acquired only by a rebirth, that is, regeneration. Yet this nature is given in such a way that it becomes ours, and so it is added to our own; for we participate in the divine nature without ceasing to be human: you must be born anew (John 3:7); of his own will he brought us forth by the word of truth (James 1:18). Through Christ, he has also put off the old self of sin and received in return a whole nature; and this is called a renewal: be renewed in the spirit of your minds (Ephesians 4:23).

But what power can cause the heart to be cleansed? It is the power that comes from the holy and undivided Trinity: in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19). Thus, at Christ’s baptism, the Father was present in the voice, the Son in the flesh, and the Holy Spirit in the form of a dove. Therefore, he says it is a renewal of the Holy Spirit, that is, one which the Holy Spirit accomplishes: you shall send forth your Spirit, and they shall be created: and you shall renew the face of the earth (Psalms 104:30). Again, there is regeneration through the Spirit. And because you are sons, God has sent the Spirit of his Son into your hearts, crying, “Abba! Father!” (Galatians 4:6); for you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” (Romans 8:15).

But God the Father gives this Spirit, whom He poured out on us richly, to describe the abundance of grace in baptism; from this comes the full remission of sins. I will pour out my spirit on all flesh (Joel 2:28); I will pour my Spirit upon your descendants (Isaiah 44:3). This is also on account of the different gifts of grace. Who gives to all men generously and without reproaching (James 1:5).

This, too, is given through Jesus Christ. The Counselor... I will send him to you (John 16:7). For in Christ we find two natures, and it pertains to both of them that Christ gives the Holy Spirit. It pertains to the divine nature, which is the Word, from whom the Spirit proceeds as love, just as He proceeds from the Father. Now, in us, love proceeds from a conception of the heart, and the conception of the heart is a word. It also pertains to the human nature, because Christ receives the highest fullness of the Spirit, in such a way that it streams forth from Him to others: full of grace and truth (John 1:14). And a little later: and from His fullness we have all received, grace upon grace (John 1:16); for it is not by measure that God gives the Spirit; the Father loves the Son, and has given all things into his hand (John 3:34). Therefore, baptism and the other sacraments have no efficacy except by the power of the humanity and passion of Christ.

Then, when he says, so that, being justified by His grace, he sets down the goal of our salvation, which is participation in eternal life. Therefore, he says we are to be heirs.

Now, being justified is the same as what he previously called regeneration. In the justification of an unbeliever, there are two endpoints: the starting point, which is the remission of guilt (and this is renewal), and the destination, which is the infusion of grace (and this pertains to regeneration). Therefore, he says the Word was made flesh so that, being justified—that is, renewed by His grace—we might be made heirs, because justification does not happen without grace.

But could God remit sin without infusing grace? It seems He could, because from the beginning He had the power to create man without grace and without guilt.

But I answer that the case of a person guilty of no offense is one thing, because he can exist without grace and without sin. But the case of a person after sin is different, for his situation is such that he cannot exist without being either hated or loved by God. If he is loved by God, he should love in return; and if he loves, it is because he has received grace, for he cannot love without grace. And this makes him an heir: to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you (1 Peter 1:4).

He is an heir of eternal life: the lines have fallen for me in pleasant places; yea, I have a goodly heritage (Psalms 16:6). But how are we heirs? In hope, because the hope for this life is already in us: we rejoice in our hope of sharing the glory of God (Romans 5:2).

Then, when he says, the saying is trustworthy, he confirms what he has said about our salvation and hope. It is as if to say: this saying is trustworthy: these words are trustworthy and true (Revelation 22:6).

Then, when he says, I want you to insist on these things, he commands that this be preached. First, he gives the command; second, he assigns the reason, at the phrase these things are excellent.

He says, therefore, these things—namely, what pertains to God’s blessings, the forgiveness of sins, and matters of faith and morals—I want you to affirm confidently: your words have upheld him who was stumbling (Job 4:4); and Judas and Silas, who were themselves prophets, exhorted the brethren with many words and strengthened them (Acts 15:32).

And the reason for this is so that those who have believed in God may be careful to devote themselves to good works. This can be understood to refer to leaders. It is as if to say: I desire that you strengthen the sojourners—that is, the leaders—so that they will be careful to excel the faithful in good works: that they may see your good deeds and glorify God (1 Peter 2:12); let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matthew 5:16).

These things are excellent because they speak of God’s goodness: the good man out of his good treasure brings forth good (Matthew 12:35); and profitable for people: I am the Lord your God, who teaches you what is profitable (Isaiah 48:17).