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Titus 1:1. Paul, a servant of God, an apostle of Jesus Christ, He uses these expressions indifferently, sometimes calling himself a servant of Christ, an apostle of God, and now vice versa. So he did not believe there was any difference between the Father and the Son. according to the faith of God's elect and the knowledge of the truth pertaining to godliness, This can be understood in different ways: either that I became an apostle so that the elect would believe through me, or that I was chosen as an apostle not for my perfections, but because God was pleased to entrust His elect to me. Therefore, everything is a work of grace, not because I am worthy, but for the sake of the elect. Then, to show that we must bring something, he added: “and the knowledge of the truth,” that is, since I knew the truth of this teaching, therefore it was entrusted to me. Better yet: even the knowledge is not ours, but He is the source of this too. For first we were known, and then we knew. Or that I believed, likewise; other chosen ones, and came to know the truth. Even to contrast with Jewish rituals, he said: “truths.” For they are not the truth, although not a lie, but an image and a shadow; and, calling us chosen, he condemns the Jews. For even if they were once chosen, they are not now. Look: first “faith”, and then from it “knowledge”, but not from rational research. Having said: “truth,” he added: “pertaining to piety,” because in everyday affairs there is “knowledge of the truth.” For example, someone truly knows agriculture or construction. So, we are not talking about this truth, but about “the truth according to godliness.” Titus 1:2. in hope of eternal life, Having said how much God has favored us for this life, He also speaks about what He will give in the future. The very knowledge of the truth is the greatest benefit for us, freed from error. But as a reward for this, He will also give us eternal life. Since we have come to know Him, we “hope,” he says, “for eternal life.” Do you see how he immediately, from the very beginning, points out the blessings of God, in order to make both the bishop himself, and even more so his disciples, more ready to please the Benefactor? With the words “in hope of eternal life,” he overthrows the Jewish rites, for they had real life as their reward. which God, unchangeable in word, promised before the ages, If He is unchangeable, then, undoubtedly, He will give even after death what He promised. From ancient times, He says, He predestined this, and not as a result of repentance. Not because the Jews did not turn to Him, He will give this to us, but because it was predestined from ancient times - and He has loved us from eternity. That He loved us from the beginning indicates our nobility. Titus 1:3. and in due time He revealed His word in preaching, Lest anyone say: why did He hesitate to give what was determined from eternity? He says that out of concern for us and in order to do this in a timely manner. Scripture calls time a convenient time, as for example: “the time for the Lord to act” (Ps. 119:126). So, “in due time,” he says, that is, appropriate, proper time. What did He reveal? “The Word,” he says, is “His,” that is, the Gospel. How? “In the sermon,” that is, clearly, with boldness. The preacher does not add or subtract. So we preach what we are commanded, of course, only in the hearing of everyone, just as Christ said: “preach on the housetops” (Matthew 10:27), meaning in a way and place directness, impartiality, freedom. Note: the sequence required saying this: “revealed in due time,” that is, eternal life, but he did not bring it that way, but “revealed His word.” Fair. For the Gospel embraces all things; both what is currently given to us, such as piety, faith, truth, and what is promised in the future age, that is, eternal life. Some, however, by “His Word” meant the Son. entrusted to me by command of our Savior, God, - This sermon, he says, has been entrusted to me. So, if it is entrusted, then I should not think that it is unworthy of the One who entrusted me, I should not pretend, or express displeasure at what was entrusted to me. Moreover, this was entrusted to me “by command,” in other words: I am involuntarily forced to do this. Of what must be done, one is done “by command”, the other by exhortation. For example: “be reconciled to your brother” (Matthew 5:24) - this is a command, and whoever does not fulfill it is punished; but: “Sell what you have” (Matthew 19:21), if you wish, and also: “Whoever can accommodate it, let him accommodate it” (Matthew 19:12) - these are admonitions, and those who do not fulfill them are not punished. So, he says, I have been entrusted with preaching according to the command, so I need to fulfill it. “Woe is me,” he says, “if I do not preach the gospel” (1 Cor. 9:16), and this is not out of lust for power, but out of need. Whose command is it? "God the Savior". Therefore, if God, who desires our salvation, commanded this, then how can I not show my disposition to the saving work? Titus 1:4. Titus, true son The son may not be true, like a Christian fornicator, or a covetous person: such a son, although reborn through baptism, is not true, because he is unworthy of his father. Having called Titus son and assumed the title of father, the apostle again reduces this honor, saying: by faith I have nothing more in comparison with you, for it is common and by it both you and I were reborn. Why does the apostle call him his son? Either - to show his love for him, or - because he himself baptized Titus. Since both have the same faith, they are brothers to each other. And since Paul baptized Titus, he is his father. So, the expression “according to common faith” means brotherhood. grace, mercy and peace from God the Father and the Lord Jesus Christ our Savior. And by this he points to brotherhood when he says: “from God the Father,” he excites Titus so that he remembers whose son he is, namely God’s. Look how he wishes what he wishes for ordinary people, and wishes the same for the bishop and teacher. For he himself, more than others, needs God’s gracious power, as one who bears heavy burdens, needs mercy, as one who finds it difficult to avoid being guilty before God in many ways, needs peace, as one who is forced to be in conflicts and wage a continuous struggle. For even one correct passage of the episcopate elevates one to heaven, and one failure brings one down to hell. Titus 1:5. This is why I left you in Crete so that you could complete what was unfinished. Just as in domestic life, of those assigned to service, one does one thing, the other does another, in the same way they divided the universe among themselves in parts, and everyone worked. This is precisely what is indicated here by the words “left you in Crete,” because he himself, obviously, went to another place to work there. Look how he does not hesitate to write to a student so that he completes what he has left unfinished. He cared about the common good, and not about his own honor. Pay attention also to the fact that he corrected all this himself; what led to honor or praise, he entrusts this to the disciple - I mean the ordination of bishops and everything else that needed greater organization. and appointed elders in all the cities, as I commanded you: This is what he calls bishops here, and in the Epistle to Timothy. “In all cities,” he says. He did not want the entire island to be entrusted to one person, but that each city should have its own shepherd. In this way, the work will be easier and the observation will be more thorough. Titus 1:6. if anyone is blameless, If he leads a life free from criticism, if no one reproaches him for his lifestyle. For if light, he says, is darkness, then how much more darkness? To stop the heretics who condemned marriage, he accepts a married man as bishop. For marriage is so honest that with it one can even ascend to the sacred throne. But in order to curb the intemperate, he says: “the husband of one wife.” For whoever has not retained any affection for the deceased, how will he be a good leader in the Church? The bishop must be blameless. A bigamist is not blameless, although this is permitted by civil laws. has faithful children, not reproached for debauchery or disobedience. Who has not raised his own children, how will he manage others? It is clear that if he had first raised his children well and carefully, they would not have turned out to be disobedient. For sins are not of such a nature that they could be stronger than such care. The Apostle did not simply say: not dissolute children, but even completely free from the reproach of debauchery and free from evil suspicion. Titus 1:7. For a bishop must be blameless, as God's steward, How can he be blameless if he has unbelieving and ill-mannered children? God has placed him over His house, he takes God's place; therefore, in all respects, he must be an exact executor of His will. Civilian superiors rule over their subordinates by the force of law, and therefore can show insolence and pride. The bishop rules voluntarily those subordinate to him, and he should not reach such audacity as to act autocratically, without permission and without asking the opinion of his subordinates; for it will be violent. Pride necessarily follows anger, from which also, of course, the bishop must abstain. For how can he teach others to curb this passion if he has not taught himself to do so? That is, an insulter. What is the need to insult? The disobedient should be brought into fear of hell, and not insulted. Neither with hands that do not strike, nor with words that are bitter and cruel. Because he is a doctor. And the doctor rather heals wounds, but does not inflict them himself. That is, showing great contempt for wealth. In a bishop, all acquisitiveness, even righteous, is shameful. Titus 1:8. but strange-loving Not only not to make a profit, but also to give everything away to strangers. This is what the apostle calls the meek, moderate and unenvious. Is impartial in relation to people. That is, reverent towards everything divine, omitting nothing in relation to God. Abstinent not only in food, but also on the tongue, hands and shameful looks; for this is what true abstinence consists of. Titus 1:9. holding to the true word, consistent with the teaching, Instead: caring, concerned about this matter. “True”, or taught through faith, and not through speculation. That’s why he said: “according to the teaching,” showing that he could teach without external wisdom. It is not solemnity of expression that is needed, but experience in the Scriptures and strength in thoughts. For only such a teaching will succeed, just like the teaching of Paul himself. so that he may be able to teach in sound doctrine and to rebuke those who resist. That is, to protect and strengthen both our own and to repel our enemies. For whoever is not “powerful” to fight “and take every mind captive to the obedience of Christ” (2 Cor. 10:5), nor to console, admonish and affirm his own, is a false bishop. Other virtues can be found in his subordinates, such as: love of strangers, common sense, etc.; but what characterizes a bishop most of all is teaching. Titus 1:10. For there are many who are disobedient, idle talkers and deceivers, He pointed to the root of all evil - disobedience. Since the rebellious person does not want to be under authority, but jumps up to rule over others, he obviously did not learn anything sensible and right, because he did not want to endure being taught. He who deceives himself and others is vain and deluded. The Lord reproached them for covetousness, because they did not leave this illness even after they believed. Titus 1:11. which should stop the mouth: That is, to denounce strongly so that their “mouths” are closed. What good is it if they are from those who do not obey the truth? For them - nothing, but it is useful for those whom they can corrupt if the bishop remains silent; The bishop himself will answer for their corruption. Therefore, such people need to be “silenced”: if you can’t, don’t be a bishop. they corrupt entire houses, teaching what they should not, out of shameful self-interest. Do you see what disobedience means in connection with the love of money and “shameful self-interest”, how “they corrupt houses”! They are levers in the hands of the devil, through which he destroys the “houses” of God. Titus 1:12. Among them, one poet said: “The Cretans are always liars, evil beasts, lazy bellies.” Titus 1:13. This testimony is true. The question is, why did he bring “evidence” from Greek writers and approve of it, although it is unfair? And who said that? It is true, said Epimenides, who, more than all the Greek sages, was engaged in predictions and propitiation of the gods and was famous for the beneficial gift of divination. Indeed, when he saw that the Cretans had erected a tomb for Zeus and began to honor him as some kind of person, as if jealous of the glory of the domestic god, he composed the following appeal to Zeus: being such and such, the Cretans erected a tomb for you; Meanwhile, you are not dead, you always live. To this saying Paul now gives a “testimony” of truth. How does he do this? After all, if it is said truly, then Zeus is immortal. No, the apostle did not pay attention to this, saying that the “testimony” is true, but to what Epimenides called “the Cretans are a liar” and so on. What is the use of pagan witness? Through this, he had the best effect on them by presenting to them their own writers as proof of their arrogance. Paul usually does this; In a similar way, he reasoned with the Athenians on the basis of Aratus: what he attributes to the false god Zeus, he attributes to the true God, since on the basis of their own evidence they can be better convinced. In the same way, he speaks to the Jews on the basis of the prophets, and not on the basis of the Gospels. This is what God does, drawing everyone to Himself in a way that is familiar and true to them. So, “the ox of horses” - through the “stars” (Matthew 2:1-2), Saul through the sorceress (1 Sam. 28:3-25), since he believed her, and the fortune-tellers - through animals (cows) carrying arks; and this does not mean that the pagan fortune-tellers are telling the truth - on the contrary, he denounces them with their own lips. And God allows Balaam to bless and prophesy ( Numbers 23-24) For usually he always shows condescension for our benefit. Why did Christ and Paul forbid the demons to speak and testify? Because there were enough signs to believe; and Christ Himself preached, and this was enough, and the demons were not worshiped. Therefore, demons were forbidden to speak. For this reason, rebuke them severely. Since they, he says, are liars, which is explained by their deceit, and are gluttonous, then a strong and accusatory word is needed for them, for meekness is useless for them. Just as the one who reproaches a meek person destroys him, so the one who flatters a shameless person spoils him, not allowing him to recognize himself. Here, says the apostle, we should not reprove strangers, but our own. so that they may be sound in the faith, Titus 1:14. not heeding the fables of the Jews So, health consists in not introducing anything false, nothing alien to faith; just as submitting oneself to the law does not mean boldly trusting in faith that it is enough to be saved. This is an important mistake. Jewish customs are doubly fables: both because they are untimely and completely useless, and because listening to them is harmful. So, just as fables should not be believed, so too should they not be believed. Of course, the holy books of the Old Testament, correctly understood, are not fables. And how can this be, when from them we learn the truth of the Gospel? But incorrect interpretations and additions are like fables. Listen to what follows. and the decrees of people who turn away from the truth. Do you see what he calls fables? The commandments of men, as written in Isaiah (Isaiah 29) and in the Gospel (Matthew 15), and so on, obviously also observations regarding foods, as can be seen from what follows. Titus 1:15. To the pure all things are pure; but for the defiled and unbelieving there is nothing pure, but their mind and conscience are defiled. So, food is not pure or unclean by nature, but by the will of those who partake. The latter, being pure and pious, know that everything is pure, like God’s creation, that only sin is unclean. For if the law considered something unclean, it was not aimlessly, but to curb intemperance, knowing that the Jews would not obey it without coercion, like gluttons. Of course, if those who eat are pure and pious, then everything will be pure for them. How? For, if we reason like this, then fish that devour people, and birds that are considered clean, but eat worms, should seem unclean. Therefore, an impure thought directed in a bad direction automatically pollutes what is not of that nature by nature. In the same way, someone who suffers from stomach pain thinks that food is unpleasant, even if it were pleasant; and to someone suffering from vertigo, the firmly standing earth seems to move. Such suspicion depends on his illness. This applies both to the Manichaeans and to the Marcionites and to the heretics newly born from them, who by the majority are called Galatians 1 . Titus 1:16. They say that they know God, but deny by deeds, being vile and disobedient and incapable of any good deed. Do you see what makes them unclean and vile? that things are bad and unclean. For truly, “faith without works is dead” (James 2:17). A dead person inspires disgust and is good for nothing. According to another reading they are called gavats. 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