Thomas Aquinas Commentary Titus 3:9-15

"but shun foolish questionings, and genealogies, and strifes, and fightings about law; for they are unprofitable and vain. A factious man after a first and second admonition refuse; knowing that such a one is perverted, and sinneth, being self-condemned. When I shall send Artemas unto thee, or Tychicus, give diligence to come unto me to Nicopolis: for there I have determined to winter. Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. And let our [people] also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute thee. Salute them that love us in faith. Grace be with you all." — Titus 3:9-15 (ASV)

1. Previously, the Apostle taught Titus what to propose when instructing his people. Now he shows what to avoid in his teaching.

The Apostle first addresses what to avoid in teaching, and second, he writes of personal matters, beginning with the words, when I shall send.

Regarding the first point, he does two things:

1. He shows how to avoid useless and aimless questions.
2. He shows how to avoid heretics, beginning with the words, a man that is a heretic.

Regarding the first of these, he again does two things:

1. He shows what to avoid in his doctrine.
2. He assigns the reason, beginning with the words, for they are unprofitable.

2. Regarding the first point, it should be noted that the burden of satisfying those who raise questions of doctrine falls on the teacher, who should answer some of these questions. Furthermore, the teacher should argue with those who resist and indicate which questions to be avoided.

In other fields of study, no wise person is expected to answer every question, but only those that pertain to their field. Consequently, the teacher of truth ought not to answer every question. For foolishness is contrary to wisdom, but this doctrine is wisdom: that will be your wisdom and your understanding in the sight of the peoples (Deuteronomy 4:6). Therefore, he says, but avoid foolish questions. Questions contrary to the aims of that doctrine are foolish, and questions that are undisciplined are contrary to the aims of a doctrine. But Job has spoken foolishly, and his words do not bespeak discipline (Job 34:35). Likewise, it is foolish to propose as doubtful something that is evident, such as the proper principles of a doctrine.

These principles are at the root of all instruction in the faith and training in morals, and there are some questions that ought to be avoided. Therefore, he says, genealogies, because they are presented in the Scriptures as mysteries or as containing some historical value.

In resisting opponents, he ought to avoid contentions and strivings. For when one debates to discover the truth, it is praiseworthy; but when there is contention over what is to be held and what is to be avoided, it is blameworthy: it is an honor for a man to keep aloof from strife (Proverbs 20:3); avoid disputing about words (2 Timothy 2:14). This includes strivings about the law, which arise from conflicting statements in Scripture.

Are such quarrels to be avoided at all costs? I answer that in Sacred Scripture, no statements are truly contradictory. If they appear to be, it is because they are incorrectly understood or because a copyist has transcribed them incorrectly. This is especially true in regard to numbers and genealogies. Consequently, since these matters cannot be settled, they should be avoided.

3. This is because they are unprofitable. A teacher should aim for usefulness and truth: my mouth will utter truth (Proverbs 8:7); I am the Lord, your God, teaching you profitable things (Isaiah 48:17). Therefore, Titus should avoid getting involved in things that are useless in themselves and do not contribute to solid doctrine. For the knowledge of particulars, such as genealogies, does not improve the intellect or strengthen morals or faith. And they are vain, because they have no solid truth.

4. Then, when he says, a man that is a heretic, he shows which people are to be avoided:

1. He shows that heretics are to be avoided.
2. He gives the reason, beginning with the words, knowing that.

5. He says, therefore, a man that is a heretic. Here it should be noted that a heretic is so called for good reasons. The first of these is taken from the word itself, ‘heretic,’ which comes from ‘choice,’ not ‘division,’ as Jerome says. For in Greek, the word ‘heresy’ means selection. Therefore, a heretic is a selector, one who obstinately clings to a sect he has chosen.

Therefore, it should be noted that every heretic is in error, but the reverse is not true, for two reasons. First, because of the matter in which they err. For example, if the error is not about the purpose of human life or not about faith and morals, the one who errs is not a heretic. But if they are in error about matters pertaining to the purpose of human life, then they are a heretic. And I say the purpose of human life because in ancient times there were sects, each proposing its own purpose, as is clear from the Stoics and Epicureans. The same is true for matters pertaining to the faith: for example, if a person were to maintain that God is not triune and one, or that fornication is not a sin, he would be a heretic.

A person is a heretic on the basis of selection, because they choose their belief. However, if they are not obstinate and are ready to be corrected by the Church, then their choice arose from ignorance, not malice. In that case, they are not a heretic.

One should avoid this person because of the danger: their talk will eat its way like gangrene (2 Timothy 2:17). Furthermore, let no one take part in their sins, so that they do not appear to consent to them: if any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting (2 John 1:10). This is also because of the punishment: depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins (Numbers 16:26).

Such a person should be warned, and if he does not desist, he should be avoided. And he says, after the first and second admonition, for that is the way the Church proceeds in excommunicating. The reason for this is that the number three suggests that everything has a beginning, a middle, and an end. Consequently, it is taken as expressing all things, as in this is the third time I am coming to you (2 Corinthians 13:1), and also because of the perfection of the number three.

6. The reason for this procedure of admonition before avoidance is that one must start from the beginning if a heretic is to be corrected: those who are well have no need of a physician, but those who are sick (Matthew 9:12). Therefore, they should not be dismissed until it is obvious that they cannot be cured. But if they cannot be cured, then they should be dismissed: I will condemn you out of your own mouth (Luke 19:22).

7. Then, he writes of personal matters, beginning with the words, when I shall send to you:

1. He discusses taking care of certain matters affecting him.
2. He closes with a greeting.

8. He says, therefore, when I shall send to you Artemas or Tychicus. These were two of the Apostle’s disciples. Paul intended to send one of them so that Titus could come to him. Yet he did not specify the time, but only the place, for he needed Titus to help with the preaching. Nevertheless, he wanted Artemas to go ahead. First, he shows what is to be done with them; second, he answers an objection.

Apollos, who is mentioned here and in Acts (Acts 19:1), was a bishop of the Corinthians, but because of their waywardness he left them and went to Crete to Titus. Since the Corinthians repented, the Apostle is sending him back.

He calls Zenas the lawyer, although Apollos, too, was very learned, for he was a teacher among the Jews.

The reason he wants them sent ahead and not Titus is that Titus was needed at Crete because of his episcopal duties, but the others had no such obligations. And he says, with care that nothing be wanting to them. As if to say: If you cannot provide for them, let your people do so.

Therefore, he continues, let our men also learn, namely, that the faithful should provide for their prelates as the Jews do. And he says, our people, should learn to excel the Jews and others from Asia who provide for their preachers and the needy. And he says this is for necessary uses, that is, in cases of necessity: but if we have food and clothing, with these we shall be content (1 Timothy 6:8).

The reason they should excel the others is that they be not unfruitful: who plants a vineyard without eating any of its fruit? (1 Corinthians 9:7). Therefore, the people, if they are the Lord’s vineyard, ought to bear fruit, both spiritual and temporal, enough to sustain the cultivators; otherwise, they would be unfruitful. Every tree that does not bear good fruit is cut down and thrown into the fire (Matthew 7:19).

9. Then he greets them. First, on behalf of the others; second, he asks Titus to greet others; third, he sends his own greeting.

Regarding the first, he says, all that are with me greet you, that is, they wish you health.

Second, he says, greet them that love us in the faith, meaning, those who live in the faith of Christ, because there is no friendship between believers and unbelievers: should you help the wicked and love those who hate the Lord? (2 Chronicles 19:2). Or, that love us in the faith means with true affection: a faithful friend is a sturdy shelter .

The Grace of God, which is the source of all good things—justified by his grace as a gift (Romans 3:24)—be with you all. He says, be with you all, because he did not write to Titus just for his own benefit, but for the entire church.

Thanks be to God.