Not defrauding, but in all things shewing good fidelity, that they may adorn the doctrine of God our Saviour in all things:

“Ver. 9. "Exhort servants to be obedient to their own masters, and to please them well in all things." Dost thou see what he has previously said, "that he that is of the contrary part may be ashamed, having no evil thing to say of you." He therefore is deserving of condemnation, who under pretense of continence separates wives from their husbands, and he who under any other pretext takes away servants from their masters. This is not "speech that cannot be condemned," but it gives great handle to the unbelieving, and opens the mouths of all against us. "Not answering again." Ver. 10. "Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things." Thus he has well said in another place, "Doing service as to the Lord, and not to men." For if thou servest thy master with good will, yet the occasion of this service proceeds from thy fear, and he who with so great fear renders Him service, shall receive the greater reward. For if he restrain not his hand, or his unruly tongue, how shall the Gentile admire the doctrine that is among us? But if they see their slave, who has been taught the philosophy of Christ, displaying more self-command than their own philosophers, and serving with all meekness and good will, he will in every way admire the power of the Gospel. For the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines. Let women therefore and servants be their instructors by their conversation. "Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things." When therefore it is seen that the power of religion, imposing a restraint upon a class naturally so self-willed, has rendered them singularly well behaved and gentle, their masters, however unreasonable they may be, will form a high opinion of our doctrines. For it is manifest, that having previously infixed in their souls a fear of the Resurrection, of the Judgment, and of all those things which we are taught by our philosophy to expect after death, they have been able to resist wickedness, having in their souls a settled principle to counterbalance the pleasures of sin. So that it is not by chance or without reason, that Paul shows so much consideration for this class of men: since the more wicked they are, the more admirable is the power of that preaching which reforms them. For we then most admire a physician, when he restores to a healthy and sane state one who was despaired of, whom nothing benefited, who was unable to command his unreasonable desires, and wallowed in them. And observe what he most requires of them; the qualities which contribute most to their masters' ease. "Not answering again, not purloining"; that is, to show all good will in matters intrusted to them, to be particularly faithful in their masters' concerns, and obedient to their commands.”

“A bishopric necessarily pertains to him who is the head of the household. It is a superintendence of the faith of the members of the household, lest any fall into heresy. It extends to the wife, to a son or a daughter; it extends also to a slave, for he has also been redeemed at so great a price. The apostolic teaching assumes the placement of the master above the slave and the slave beneath the master, but Christ has given the same price for each of them. Do not neglect even the lowliest among your household.”

“Above, the Apostle taught Titus concerning the matters in which he should instruct the free subjects. And because not only words are profitable, but also examples, therefore he teaches him to offer himself as an example: first in general; second specifically, at the place "in doctrine"; third he assigns the reason for this, at the place "that he who is of the...," et cetera. He says therefore: because you are young in age, show yourself as an example to all in good works. For a prelate ought to be, as it were, a form existing for his disciples. 1 Cor. 11:1: "Be imitators of me, as I also am of Christ." John 13:15: "I have given you an example," et cetera. Then when he says "in doctrine," he sets down the particulars in which he ought to show himself an example: first he shows what his act ought to be, namely in doctrine; hence he says "in doctrine." For this is proper to a prelate. Jer. 3:15: "I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine." And it especially befits him, as one who has other bishops under him, as is said above, 1:5: "that you appoint bishops," et cetera. Therefore, in teaching others, he ought to offer them an example of doctrine. 1 Tim. 4:16: "Attend to yourself and to doctrine." Likewise he admonishes him as to life; and first, to turn away from evil. Is. 1:16: "Cease to act perversely." And therefore he says "in integrity," that is, through incorruption. For just as the body loses its integrity through the corruption of its members, so the soul loses it through the corruption of sin. Now in a prelate there is integrity of sense through prudence, of affection through charity, of body through chastity. Thess., last chapter: "May your spirit, and soul, and body be kept whole, without complaint, at the coming of our Lord Jesus Christ." Second, that he be grave as to the good things which are done with charity. Now "grave" has two senses: one, in that it descends, and according to this it is blamed. Ps. 4:3: "Sons of men, how long will you be heavy of heart," etc.; the other is, that it is stable and firm. And therefore those are called grave who are not easily moved from the good; thus here when he says "in gravity," and this is commended. Ps. 34:18: "In a grave people I will praise you." Then he shows what sort his doctrine and word ought to be. And he says that it ought to be sound, that is, not corrupted by falsity. 2 Tim. 1:13: "Hold the form of sound words, which you have heard from me in faith," et cetera. Prov. 17:7: "A lying lip does not become a prince." Likewise as to manner, when he says "irreprehensible," that is, that it be uttered in its own time, and with all decency and provocation to correction. Ecclus. 20:22: "A parable is rejected from the mouth of a fool; for he will not say it in its own time." Now the end of the doctrine is that he who is of the contrary part may be ashamed, etc., as if he were to say: if all conduct themselves well, namely prelates and subjects, adversaries cannot harm you. 1 Pet. 2:15: "For so is the will of God, that by doing good you may put to silence the ignorance of foolish men." 1 Tim. 5:14: "To give no occasion to the adversary for the sake of reviling." Then when he says "servants," he teaches how he should instruct servants; and first he does this; second he assigns the reason for it, at the place "has appeared." Concerning the first he does three things: first he leads servants to subjection; second he determines the manner of it, at the place "in all things"; third he shows the necessity of this teaching, at the place "that the doctrine." He says therefore: admonish servants to be subject to their masters. 1 Pet. 2:18: "Servants, be subject in all fear to your masters, not only to the good and gentle, but also to the harsh." Col. 3:22: "Servants, obey in all things your masters according to the flesh, not serving to the eye," et cetera. He says the same in Ephesians 6:5. And why does the Apostle admonish this so frequently? I respond: Not without cause. For a heresy began among the Jews, that the servants of God ought not to serve men; and from this it was also derived into the Christian people, that they said that, having been made sons of God through Christ, they ought not to be servants of men. But Christ did not come through faith to take away the order of justice; rather, through the faith of Christ justice is preserved. Now justice makes some subject to others. But servitude of this kind is as to the body. For through Christ we are now freed from servitude as to the soul, but not from the servitude, nor from the corruption, of the body; but in the future we shall be freed also from the corruption and bodily servitude. 1 Cor. 15:24: "When he shall have delivered up the kingdom to God and the Father," et cetera. But what he says, "in all things," can be referred first to what he says, "subject," so that it be understood "in all things," namely to whatever the right of dominative power extends; or to what he says, "pleasing." For there ought to be subjection: first, that they serve without offense, not with murmuring and slowness. Col. 1:10: "In all things pleasing to God." 1 Cor. 10:33: "I in all things please all men." On the contrary, Gal. 1:10: "If I pleased men, I would not be a servant of Christ." I respond: To please a man for his own sake is blameworthy, but for God's sake it is praiseworthy. Second, that they be without contradiction; therefore he says, "not contradicting." Ecclus. 4:30: "Do not contradict the word of truth." Third, without fraud; hence he says, "not defrauding." Where he removes one thing, and establishes another. He removes fraud; for the goods of masters are entrusted to servants. Luke 19: "He delivered to them his goods." He establishes goodness in all things; and therefore he says, "but in all things showing good faith." But to what end are these things to be done? Not indeed for the sake of earthly favor, but for the glory of God; hence he says, "that they may adorn the doctrine of our Savior, our Lord," et cetera. The Gloss: The ornament of a teacher is the honest life of the disciple, just as the health of the sick person is the praise of the physician. The teacher is the curer of souls. If therefore we show forth good works, the doctrine of Christ is praised. Is. 52:5: "Continually, all the day, my name is blasphemed." Matt. 5:16: "That they may see your good works," et cetera.”

“Teaching us,.... Not all men, to whom the Gospel appears in its outward ministry; for there are many who externally receive the Gospel, and profess it, who are never influentially taught by it to deny sin, or love holiness of life; they profess in words to know it, but in works deny it; they have a form of godliness, but deny its power: but the persons effectually taught by the Gospel are the "us", to whom it was come, not in word only, but in power; and so taught them, not only doctrinally, but with efficacy, both negative and positive holiness, as follows: that denying ungodliness and worldly lusts; all impiety, or sin more immediately against God; or which is a violation of the first table of the law, as idolatry, will worship, superstition, perjury, and the like; and all sinful lusts, as the lust of the flesh, the lust of the eye, and the pride of life; which fill the world, and are reigning lusts in it, and which are common to the men of the world; and they are under the power of: to "deny" these, is to abhor and detest them, and to abstain from them, and have nothing to do with them: and this lesson of self-denial, or of the denial of sinful self, the Gospel teaches, and urges upon the most powerful motives and arguments; and when attended by the Spirit of God, does it effectually: so that we should live soberly, righteously, and godly in this present world; not, only "temperately", but wisely and prudently, as children of the light, on whom, and into whom the Gospel has shined; and "righteously" among men, giving to every man his due, and dealing with all according to the rules of equity and justice; as being made new men, created unto righteousness and true holiness; and as being dead to sin, through the death of Christ, and so living unto righteousness, or in a righteous manner; and as being justified by the righteousness of Christ, revealed in the Gospel: and "godly"; in a godly manner, according to the Word of God, and agreeably to the will of God; and in all godly exercises, both public and private, and to the glory of God: and that as long as in this present world: which lies in wickedness, and in which there are so many strong temptations to a contrary way of living. The Gospel then is no licentious doctrine; it is according to godliness, and teaches and promotes it; it is an holy faith, yea, a most holy faith; wherefore it is a vile slander to charge it with leading to looseness of life and conversation.”

“Not purloining - Μη νοσφιζομενους· Neither giving away, privately selling, nor in any way wasting, the master's goods. The word signifies, not only stealing but embezzling another's property; keeping back a part of the price of any commodity sold on the master's account. In Act 5:2, we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very frequent; and servants were so noted for purloining and embezzling their master's property that fur, which signifies a thief, was commonly used to signify a servant; hence that verse in Virgil, Eclog. iii. 16: - Quid domini faciant, audent cum talia Fures? "What may not masters do, when servants (thieves) are so bold?" On which Servius remarks: Pro Servo Furem posuit, furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i.e. fur. "He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief." And Terence denominates a number of servants, munipulus furum, "a bundle of thieves." Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine: - - Tun', trium literarum homo, Me vituperas? F-u-r, etiam fur trifurcifer. "Dost thou blame me, thou man of three letters? Thou art a thief, and the most notorious of all knaves." It was necessary, therefore, that the apostle should be so very particular in his directions to servants, as they were in general thieves almost by profession.”

“Not defrauding. [3] St. Jerome puts, not stealing. The Greek signifies private thefts. Dr. Wells, not by filching. — That they may adorn (or give honour to) the doctrine of God, our Saviour, in all things; by whom we may understand God, i.e. Christ, God and Man, or God as common to the three divine persons. (Witham) — Thus ought they to shew forth in their whole conduct that strict love of justice and sanctity which the Catholic faith inspires into those who profess it, and live up to the admirable rules it prescribes; thus alone can they be said to do honour to their religion, when they practically perform what they speculatively believe.”

“Not purloining--Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (Act 5:2-3). showing--manifesting in acts. all--all possible. good--really good; not so in mere appearance (Eph 6:5-6; Col 3:22-24). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [CHRYSOSTOM]. Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on Ti1 1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [THEOPHYLACT]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in Tit 2:11.”