“Holding fast,” that is, having care of it, making it his business. What then, if he be ignorant of the learning that is without? For this cause, he says, “the faithful word, according to teaching.”
“That he may be able both to exhort, and to convince the gainsayers.”
So that there is need not of pomp of words, but of strong minds, of skill in the Scriptures and of powerful thoughts. Do you not see that Paul put to flight the whole world, that he was more powerful than Plato and all the rest? But it was by miracles, you say. Not by miracles only, for if you peruse the Acts of the Apostles, you will find him often prevailing by his teaching previously to his miracles.
“That he may be able by sound doctrine to exhort,” that is, to retain his own people, and to overthrow the adversaries. “And to convince the gainsayers.” For if this is not done, all is lost. He who knows not how to combat the adversaries, and to “bring every thought into captivity to the obedience of Christ,” and to beat down reasonings, he who knows not what he ought to teach with regard to right doctrine, far from him be the Teacher's throne. For the other qualities may be found in those under his rule, such as to be “blameless, to have his children in subjection, to be hospitable, just, holy.” But that which characterizes the Teacher is this, to be able to instruct in the word, to which no regard is now paid.
Ver. 10. “For there are many unruly and vain talkers and deceivers, especially they of the circumcision;”
Ver. 11. “Whose mouths must be stopped.”
Do you see how he shows that they are such? From their not wishing to be ruled, but to rule. For he has glanced at this. When therefore you can not persuade them, do not give them charges, but stop their mouths, for the benefit of others. But of what advantage will this be, if they will not obey, or are unruly? Why then should he stop their mouths? In order that others may be benefited by it.
“Who subvert whole houses, teaching things which they ought not for filthy lucre's sake.”
For if he has undertaken the office of a Teacher, and is not able to combat these enemies, and to stop their mouths who are so shameless, he will become in each case the cause of their destination who perish. And if some one has thus advised, “Seek not to be a judge, unless you can take away iniquity”; much more may we say here, “Seek not to be a Teacher, if you are unequal to the dignity of the office; but though dragged to it, decline it.” Do you see that the love of power, the love of filthy lucre, is the cause of these evils? “Teaching things which they ought not,” he says, “for filthy lucre's sake.”
Moral. For there is nothing which is not spoiled by these passions. But as when violent winds, falling on a calm sea, turn it up from its foundation, and mingle the sand with the waves, so these passions assailing the soul turn all upside down, and dim the clearness of the mental sight, but especially does the mad desire of glory. For a contempt for money any one may easily attain, but to despise the honor that proceeds from the multitude, requires a great effort, a philosophic temper, a certain angelic soul that reaches to the very summit of heaven. For there is no passion so tyrannical, so universally prevalent, in a greater or less degree indeed, but still everywhere. How then shall we subdue it, if not wholly, yet in some little part? By looking up to heaven, by setting God before our eyes, by entertaining thoughts superior to earthly things. Imagine, when you desire glory, that you have already attained it, and mark the end, and you will find it to be nothing. Consider with what loss it is attended, of how many and how great blessings it will deprive you. For you will undergo the toils and danger, yet be deprived of the fruits and rewards of them. Consider that the majority are bad, and despise their opinion. In the case of each individual, consider what the man is, and you will see how ridiculous a thing is glory, that it is rather to be called shame.
And after this, lift up your thoughts to the theater above. When in doing any good you consider that it ought to be displayed to men, and you seek for some spectators of the action, and art in travail to be seen, reflect that God beholds you, and all that desire will be extinguished. Retire from the earth, and look to that theater that is in Heaven. If men should praise you, yet hereafter they will blame you, will envy you, will assail your character; or if they do not, yet their praise will not benefit you. It is not so with God. He delights in praising our virtuous deeds. Have you spoken well, and obtained applause? What have you gained? For if those who applauded you were benefited, changed in their minds, become better men, and had desisted from their evil deeds, then might thou indeed rejoice, not at the praises bestowed, but at the wonderful change for the better. But if they continue their praises, and loud plaudits, but gain no good by what they applaud, you ought rather to grieve: for these things turn to their judgment and condemnation. But you obtain glory for your piety. If you are truly pious, and conscious of no guilt, you should rejoice, not because thou are reputed pious, but because you are so. But if, without being so, you desire the good opinion of the multitude, consider that they will not be your judges at the last day, but He who knows perfectly the things that are hid. And if while conscious of guilt, you are supposed by all to be pure, instead of rejoicing, you should grieve and mourn bitterly, keeping constantly in view that Day, in which all things will be revealed, in which the hidden things of darkness will be brought to light.
Do you enjoy honor? Reject it, knowing that it renders you a debtor. Does no one honor you? You ought to rejoice at it. For God will not lay to your charge this, among other things, that you have enjoyed honor. Do you see not that God upbraids Israel with this among other things, by his prophet, “I took of your sons for Prophets, and of your young men for sanctification”? You will therefore gain this advantage at least, that you will not aggravate your punishment. For he who is not honored in the present life, who is despised, and held in no consideration, but is insulted and scorned, gains this at least, if nothing else, that he has not to answer for being honored by his fellow-servants. And on many other accounts he gains by it. He is brought down and humbled, nor if he would, can he be high-minded, if he takes the more heed to himself. But he, who enjoys more honor, besides being responsible for great debts, is lifted up into arrogance and vainglory, and becomes the slave of men; and as this tyranny increases, he is compelled to do many things which he would not.
Knowing therefore that it is better to want glory, than to possess it, let us not seek for honors, but evade them when they are offered, let us cast them from us, let us extinguish that desire. This we have said at once to the rulers of the church, and to those under their rule. For a soul desirous of honor, and of being glorified, shall not see the kingdom of heaven. This is not my own saying. I speak not my own words, but those of the Spirit of God. He shall not see it, though he practice virtue. For he says, “They have their reward.” He then, who has no reward to receive, how shall he see the kingdom of heaven? I forbid you not to desire glory, but I would wish it to be the true glory, that which proceeds from God. “Whose praise,” it is said, “is not of men, but of God.” Let us be pious in secret, not cumbered with parade, and show, and hypocrisy. Let us cast away the sheep's clothing, and rather let us become sheep. Nothing is more worthless than the glory of men. Should thou see a company of little children, mere sucklings, would you desire glory from them? Be thus affected towards all men with respect to glory.
Source: Homilies on Titus (New Advent)