Preface

Of Paul's companions, Titus was the most experienced man; this is why he was ordained bishop of the island of Crete by Paul, and he was entrusted with the consecration and trial of many bishops. To him, as a completely experienced one, he is entrusted with the correction of what is not finished by this epistle, which Paul writes to him before his imprisonment, when he was still free. For nowhere does he mention trials. Therefore it seems to me that this epistle precedes the second epistle to Timothy, for it was written at the end of his life. He constantly mentions here the grace by which we are saved, knowing that it is a great comfort. Whoever remembers who he was before and what gifts and graces he has received since then, will make every effort not to anger his Benefactor. He also attacks the Jews, but do not be surprised if he rebukes the whole people. He does this not to offend, but out of love for God and out of fiery zeal, just as Christ repeatedly rebuked the scribes, not for Himself, but for the fact that they led others into destruction. The Apostle writes a short epistle in order to teach us the virtue of Titus. For he did not need long speeches, but only some reminder.

CHAPTER ONE

Paul, the servant of God, is also 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. Thus he made no distinction 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, and not because I am worthy, but for the sake of the elect. Then, in order to show that we also must contribute something, he added: "And to the knowledge of the truth, that is, since I have known the truth of this doctrine, therefore it is entrusted to me." Or better: even knowledge is not ours, but He is the source of this also. For before we were known, and then we were known. Or that I believed, like; to the rest of the elect, and he knew the truth. Even in contrast to the Jewish rites, he said: truth. For they are not the truth, though not a lie, but an image and a shadow; and calling us chosen, he condemns the Jews. For if they were once chosen, but not now. See: first faith, and then knowledge from it, but not from rational research. Having said, "truth," he added, "pertaining to godliness," because even in worldly affairs there is knowledge of the truth. For example, someone truly knows agriculture, or construction. Thus, we are not talking about this truth, but about the truth according to piety.

In the hope of eternal life.

Having said how much God has blessed us for the present life, he also speaks of what He will give in the future. The very knowledge of the truth is the greatest blessing for us, who are freed from error. But as a reward for this, He will also give us eternal life. Since we have come to know Him, we also hope, he says, for eternal life. Do you see how he immediately, from the very beginning, points to the blessings of God, in order to make both the bishop himself, and even more so his disciples, more ready to please the Benefactor? By words in the hope of eternal life, he overthrows the Jewish ceremonies, for they had real life as their reward.

Which God promised, unchanging in the word before the ages of time.

If He is unchangeable, He will surely give what He promised after His death. From ancient times, he says. He predestined it, not because of repentance. Not because the Jews did not turn to Him, He will give it to us, but because it was predestined from ancient times - and He loved us from eternity. That He loved us from the beginning indicates our nobility.

And in due time He revealed His word in preaching.

Lest anyone say, Why did He hesitate to give that which has been ordained from eternity? He says that out of care for us and in order to do this in a timely manner. The Scriptures call time a convenient time, as, for example, a time for the Lord to act (Psalm 118:126). And so, in its own time, he says, that is, in its proper time. What did He show? The Word, he says, is His own, that is, the Gospel. How? In preaching, that is, openly, with boldness. He who preaches neither adds nor subtracts. In the same way, we preach what we are told, of course, only in the ears of all, just as Christ said: "Preach on the housetops" (Matt. 10:27), signifying in the way and place straightforwardness, impartiality, freedom. Note, the sequence demanded that we say thus: He manifested in his time, that is, eternal life, but he did not bring it in this way, but he revealed His word. Fairly. For the Gospel embraces everything; both that which is now given to us, such as godliness, faith, and truth, and that which is promised in the age to come, that is, eternal life. Some, however, understood His Word to be the Son.