Homily 1 — Titus 1, verses 1 to 4

“Paul, a servant of God and an apostle of Jesus Christ, according to the faith of God’s elect and the knowledge of the truth that is in keeping with godliness, in hope of eternal life, which God, who cannot lie, promised before the world began, but has in due time made known his word through preaching, which was entrusted to me according to the command of God our Savior; to Titus, my own son according to the common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.” [a]

Titus was one of Paul’s proven companions. Otherwise Paul would not have entrusted him with the care of that whole island, or told him to supply whatever was lacking, as he says: “that you should set in order the things that are lacking” (verse 5). He would not have given him authority over so many bishops if he had not placed great confidence in him. They say that he too was a young man, because Paul calls him his son, though that does not prove it. I think he is mentioned in the Acts. Perhaps he was a Corinthian, unless there was someone else of the same name. And Paul summons Zenas, and orders Apollos to be sent to him, never Titus (Titus 3, verse 13). For he also bears witness to their outstanding virtue and courage in the presence of the emperor.

Some time seems to have passed by then, and when Paul wrote this letter he appears to have been free. He says nothing about his trials, but dwells again and again on the grace of God, as encouragement enough for believers to hold on in virtue. For to learn what they had deserved, and into what state they had been brought, and that it was by grace, and what they had been given, was no small encouragement. [e]

He takes aim at the Jews as well. And if he rebukes the whole nation, we need not wonder, since he does the same with the Galatians, saying, “O foolish Galatians” (Galatians 3, verse 1). This does not come from a faultfinding temper but from affection. If he did it for his own sake, one might fairly blame him; but if it comes from the heat of his zeal for the good news, it was not done to insult them. Christ too often rebuked the scribes and Pharisees, not on his own account, but because they were the ruin of everyone else.

And he writes a short letter, with good reason. This itself is proof of Titus’s virtue: he did not need many words, only a short reminder. This letter seems to have been written before the one to Timothy. That one he wrote near his end and in prison; this one as a free man, at liberty. For his words, “I have decided to spend the winter at Nicopolis” (Titus 3, verse 12), are proof that he was not yet in chains, as he was when he wrote to Timothy. [f]

Verse 1: “Paul, a servant of God and an apostle of Jesus Christ, according to the faith of God’s elect.” Notice how he uses these expressions without distinction, sometimes calling himself “a servant of God” and sometimes “a servant of Christ.” In this way he makes no difference between the Father and the Son.

“According to the faith of God’s elect and the knowledge of the truth that is in keeping with godliness, in hope of eternal life.” “According to the faith of God’s elect”: does it mean “because you believed,” or rather “because you were entrusted”? I think he meant that he was entrusted with God’s elect. That is: It was not for any achievements of mine, or for my toils and labors, that I received this honor. It was wholly the work of the goodness of the one who entrusted me. Yet so that the grace would not seem to be given for no reason — for still, the whole was not his doing; otherwise why did he not entrust it to others? — he adds, “and the knowledge of the truth that is in keeping with godliness.” For it was for this knowledge that I was entrusted — or rather, it was by his grace that this too was entrusted to me, for he was the author of this as well. That is why Christ himself said, “You did not choose me, but I chose you” (John 15, verse 16). And elsewhere this same blessed man writes, “I will know, even as I also am known” (First Corinthians 13, verse 12). And again, “if I may lay hold of that for which I also was laid hold of by Christ Jesus” (Philippians 3, verse 12). First we are laid hold of, and afterward we know; first we are known, and then we lay hold; first we were called, and then we obeyed.

But in saying “according to the faith of the elect,” he credits everything to them: It is on their account that I am an apostle — not for my own worthiness, but “for the elect’s sake.” As he says elsewhere, “All things are yours, whether Paul or Apollos” (First Corinthians 3, verse 21).

“And the knowledge of the truth that is in keeping with godliness.” For in other matters there is a truth that is not in keeping with godliness. Knowledge of farming and knowledge of the crafts are true knowledge; but this truth is in keeping with godliness. Or else “according to faith” means that they believed, just as the other elect believed, and came to know the truth. This knowledge, then, comes from faith, and not from reasonings.

“In hope of eternal life.” He has spoken of the present life, which is lived in the grace of God, and he also speaks of the future one, and sets before us the rewards that follow the mercies God has already shown us. For he is willing to crown us because we have believed and have been set free from error. Notice how full of God’s mercies the opening is. This whole letter is especially of that character, and so it spurs on the holy man himself, and his disciples too, to greater efforts. Nothing does us so much good as constantly remembering the mercies of God, both those shown to all and those shown to each of us. If our hearts are warmed when we receive favors from our friends, or hear of some kind word or deed of theirs, how much more eager will we be in his service when we see what dangers we had fallen into, and that God has rescued us from them all!

“And the knowledge of the truth.” He says this with the type in view. For that too was a “knowledge” and a “godliness,” yet not of the truth. Neither was it falsehood: it was godliness, but in type and figure. And he has put it well: “in hope of eternal life.” For the former was in hope of the present life. For it is said, “The one who does these things will live in them” (Romans 10, verse 5). You see how right at the beginning he sets out the difference grace makes. They are not the elect; we are. For even if they were once called the elect, they are called so no longer. [g]

Verse 2: “Which God, who cannot lie, promised before the world began.” That is, not now, from a change of mind; it was settled beforehand from the beginning. He says this often, as when he says, “Set apart for the good news of God” (Romans 1, verse 1), and again, “Those whom he foreknew, he also appointed beforehand” (Romans 8, verse 29). This shows how noble our origin is: he did not first love us now, but from the beginning. And it is no small thing to be loved of old, from the beginning.

“Which God, who cannot lie, promised.” If he “cannot lie,” what he has promised will certainly be fulfilled. If he “cannot lie,” we must not doubt it, even if it comes after death. “Which God, who cannot lie,” he says, “promised before the world began.” By this too — “before the world began” — he shows that it deserves to be believed. These things are not promised because the Jews did not come in. It had been planned so from the first. So listen to what he says: “but has in his own times made known.” [i]

Why, then, the delay? Out of his care for people, and so that it might be done at the right time. “It is time for you, Lord, to act” (Psalm 119, verse 125), says the prophet. By “his own times” he means the suitable times, the due and fitting ones.

Verse 3: “But has in due time made known his word through preaching, which was entrusted to me.” That is, the preaching was entrusted to me. For this included everything: the good news, things present and things to come, life and godliness and faith, all at once. “Through preaching” — that is, openly and with all boldness, for that is what “preaching” means. As a herald proclaims in the theater in front of everyone, so we too preach, adding nothing, but declaring what we have heard. For a herald’s excellence lies in proclaiming to all what has really happened, without adding or taking away anything. So if it is necessary to preach, it is necessary to do it with boldness of speech. Otherwise it is not preaching.

That is why Christ did not say, “Tell it on the housetops,” but “Preach it on the housetops” (Matthew 10, verse 27), showing by both the place and the manner what was to be done.

“Which was entrusted to me according to the command of God our Savior.” The words “entrusted to me” and “according to the command” show that the matter deserves to be believed, so that no one should think it unworthy of belief, or hesitate over it, or resent it. If, then, it is a command, it is not mine to dispose of. I carry out what is commanded.

For of the things we do, some are in our power and others are not. What he commands is not in our power; what he permits is left to our choice. For example: “Whoever says to his brother, ‘You fool,’ will be in danger of the fire of hell” (Matthew 5, verse 22). This is a command. And again: “If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift” (Matthew 5, verses 23 and 24). This too is a command. But when he says, “If you want to be perfect, go and sell all that you have” (Matthew 19, verse 21), and “Let the one who is able to receive it receive it” (Matthew 19, verse 12), that is not a command. He makes the hearer the one who decides the matter and leaves him the choice whether to do it or not. These things we may either do or not do. But commands are not left to our choice: we must either carry them out or be punished for not doing so. This is what he means when he says, “Necessity is laid on me; yes, woe to me if I do not preach the good news!” (First Corinthians 9, verse 16).

Let me put this more plainly, so that it is clear to everyone. Take the one entrusted with the government of the church and honored with the office of a bishop. If he does not tell the people what they ought to do, he will have to answer for it. But the layman is under no such obligation. That is why Paul too says that he does this “according to the command of God our Savior.” And see how the titles he gives God fit what I have said. Having said above, “God, who cannot lie,” here he says, “according to the command of God our Savior.” If, then, he is our Savior, and he commanded these things so that we might be saved, it was not from a love of giving orders. It is a matter of faith, and the command of God our Savior.

“To Titus, my own son” — that is, my true son. For people can fail to be true sons, like the one of whom he says, “If anyone who is called a brother is sexually immoral, or greedy, or an idolater, or a slanderer, or a drunkard, do not even eat with such a one” (First Corinthians 5, verse 11). Here is a son, but not a true son. He is a son, because he once received the grace and has been given new birth; but he is not a true son, because he is unworthy of his Father and has deserted to the usurped rule of another. [l]

With children by nature, whether a child is true-born or illegitimate is settled by the father who begot him and the mother who bore him. But here it is not so; it depends on the will. One who was a true son may become illegitimate, and an illegitimate one may become a true son. It depends not on the force of nature but on the power of choice, and so it is subject to frequent change. Onesimus was a true son; then again he was not true, for he became “useless”; then he became a true son again, so that the apostle calls him his “very heart” (Philemon, verse 12).

Verse 4: “To Titus, my own son according to the common faith.” What does “according to the common faith” mean? After calling him his own son and taking on the dignity of a father, listen to how he lessens and lowers that honor. He adds, “according to the common faith” — that is, as far as the faith goes, I have no advantage over you; it is common to us, and both you and I were born by it. Why, then, does he call him his son? Either simply to express his affection for him, or because he came first in the good news, or to show that Titus had been enlightened by him. That is why he calls the faithful both children and brothers and sisters: brothers and sisters, because they were born by the same faith; children, because it was through his hands. So by mentioning the common faith he points to their brotherhood. [m]

Verse 4: “Grace and peace from God the Father and the Lord Jesus Christ our Savior.” Because he had called him his son, he adds “from God the Father,” to lift up his mind by showing whose son he was. And by not only naming the common faith but also adding “our Father,” he shows that Titus has this honor equally with himself.

Notice too how he offers the same prayers for the teacher as for the disciples and the crowd. For the teacher needs such prayers as much as they do — or rather more, since he has more enemies to face and is more exposed to being driven into offending God. The higher the dignity, the greater the dangers of the priestly office. One good act in his office as bishop is enough to raise him to heaven, and one error to sink him into hell itself.

To pass over all the other things that happen every day: suppose he happens, out of friendship or for some other reason, to have promoted an unworthy man to be a bishop and entrusted him with the rule of a great city. See how great a fire he makes himself liable to! He will have to give an account not only for the souls that are lost — for they are lost through that man’s ungodliness — but for everything the other does wrong. For a man who is ungodly in private life will be much more so when he is raised to power. It is a great thing indeed if even a godly man stays godly after being raised to rule. For then empty glory, the love of wealth, and self-will attack him more strongly, now that office gives him the power — and so do affronts, insults, reproaches, and countless other evils.

So if anyone is ungodly, he will become more so when raised to office, and the one who appoints such a ruler will be answerable for all the offenses he commits, and for the whole people. If it is said of the one who causes a single soul to stumble, “It would be better for him to have a millstone hung around his neck and be drowned in the depths of the sea” (Matthew 18, verse 6), what will the man have to suffer who causes so many souls to stumble — whole cities and populations, multitudes of families, men, women, and children, citizens and farmers, the people of the city itself and of every place under it? Say it three times over and you have still said nothing, so severe is the vengeance and the punishment he will be liable to.

So a bishop especially needs the grace and peace of God. If he governs the people without these, everything is ruined and lost for lack of those rudders. Even if he is skilled in the art of steering, he will sink the ship and everyone sailing in it if he does not have these rudders, “the grace and peace of God.”

That is why I am astonished at those who want so great a burden. Wretched, miserable man, do you see what it is you want? If you are on your own, unknown and unnoticed, then even if you commit ten thousand faults you have only one soul to give an account for, and for that alone you will have to answer. But once you are raised to this office, think how many people you are liable to punishment for! Listen to what Paul says: “Obey those who rule over you, and submit to them, for they keep watch over your souls as those who must give an account” (Hebrews 13, verse 17).

But is it honor and power you want? What pleasure is there in this honor? I confess I do not see it. To be a ruler in the real sense is not even possible, since it is up to those under your rule whether to obey or not. And anyone who looks closely at the matter will see that a bishop does not so much come to rule as to serve a crowd of masters, who have opposite wishes and opinions. What one praises, another blames; what this man finds fault with, that one admires. To whom, then, should he listen? Whom should he go along with? It is impossible! Even the slave bought with money complains if his master’s orders contradict each other. But if you are upset when so many masters give contrary orders, you are condemned even for that, and every mouth is opened against you. Tell me, then: is this honor? Is this rule? Is this power?

A man who holds the office of bishop asks for a contribution of money. The man who does not want to give not only holds it back, but, so that he will not seem to hold it back out of indifference, he accuses his bishop: “He is a thief, a robber! He swallows up the goods of the poor; he devours what belongs to the needy.” Stop your slanders! How long will you go on saying such things? Don’t you want to give? No one is forcing you; there is no compulsion. Why do you abuse the man who counsels and advises you? [o]

Is someone reduced to want, and the bishop, because he could not, or because something else stood in the way, has not lent a hand? No allowance is made for him; the reproaches in this case are worse than in the other. So this is ruling! And he cannot avenge himself. For they are his own inward parts. When the bowels are swollen and give pain to the head and the rest of the body, we do not venture on revenge; we cannot take a sword and pierce them. In the same way, if one of those under our rule is like that, and causes trouble and disorder with these accusations, we dare not avenge ourselves — that would be far from the disposition of a father — but we must bear the pain until he becomes sound and well.

The slave bought with money has a set task, and once he has done it he is his own master for the rest of the time. But the bishop is pulled in every direction and is expected to do many things beyond his power. If he does not know how to speak, there is a great deal of grumbling; and if he can speak, then he is accused of seeking empty glory. If he cannot raise the dead, they say: “He is worth nothing. So-and-so is a godly man, but this one is not.” If he eats a moderate meal, he is blamed for it: “He ought to be strangled!” If he is seen at the bath, he is harshly criticized. In short, he ought not even to look at the sun! If he makes use of a house and servants: “Why is he set over me? He has household servants to wait on him, and a donkey to ride. Why, then, is he set over me?” [p]

But tell me, should he have no one to wait on him? Should he light his own fire, draw water, split wood, and go to market himself? What a degradation that would be! Even the holy apostles did not want any minister of the word to serve at the widows’ tables, but considered that work unworthy of them. And would you bring them down to the work of your own household servants? Why don’t you, who lay down these rules, come and do these services yourself? Tell me, does he not do you a better service than yours, which is only bodily? Why don’t you send your own servant to wait on him? Christ washed the feet of his disciples; is it so great a thing for you to do this service for your teacher? But you are not willing to do it yourself, and you begrudge it to him. Should he draw his living from heaven, then? But God does not want it so.

But you say: “Did the apostles have free men to serve them?” Do you want to hear how the apostles lived? They made long journeys, and free men and women of high standing laid down their lives and souls to relieve them. Listen to this blessed apostle urging, “Hold such men in honor” (Philippians 2, verses 29 and 30), and again, “because for the work of Christ he came close to death, not caring for his own life, to make up for what was lacking in your service to me.” See what he says! But you will not spare a word for your spiritual father, much less face any danger on his behalf. [r]

But you say: “He ought not to go to the bath.” And where is that forbidden? There is nothing honorable in being dirty. These are not the things we find blamed or praised at all. The qualities a bishop is required to have are different: that he be blameless, self-controlled, orderly, hospitable, able to teach. These the apostle requires, and these we ought to look for in a ruler of the church, and nothing further. You are not stricter than Paul — or rather, than the Spirit. If he is a man who strikes others, or violent, or cruel and unmerciful, accuse him. These things are unworthy of a bishop. If he lives in luxury, that too deserves blame.

But if he takes care of his body so that he can serve you, if he looks after his health so that he can be useful, should he be accused for that? Don’t you know that weakness of body, no less than weakness of soul, harms both us and the church? Why else would Paul attend to this matter, writing to Timothy, “Use a little wine for your stomach’s sake and your frequent illnesses” (First Timothy 5, verse 23)? If we could practice virtue with the soul alone, we would not need to take care of the body. And why, then, were we born at all? But if the body contributes a great share, is it not the height of folly to neglect it?

Suppose a man is honored with the office of bishop and entrusted with a public charge in the church. Let him be virtuous in other respects and have every quality a priest ought to have, but let him be always confined to his bed by some great illness. What service will he be able to give? What mission can he go on? What visits can he make? Whom can he rebuke or admonish? [s]

I say these things so that you may learn not to accuse him without cause, but rather to be well disposed toward him; and also so that anyone who wants to rule in the church, seeing the shower of abuse that goes with it, may put out that desire. Great indeed is the danger of such a position, and it needs “the grace and peace of God.” And so that we may have these in abundance, pray for us, and we will pray for you, so that by practicing virtue rightly we may obtain the blessings promised, through Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, now and always, and forever and ever. Amen.