The sound word that can not be blamed: that he, who is on the contrary part, may be afraid, having no evil to say of us.

“Ver. 7. "In all things showing thyself a pattern of good works." Let the elder women, he says, teach the younger, but do thou thyself exhort young men to be soberminded. And let the luster of thy life be a common school of instruction, a pattern of virtue to all, publicly exhibited, like some original model, containing in itself all beauties, affording examples whence those who are willing may easily imprint upon themselves any of its excellences. Ver. 7, 8. "In [thy] doctrine showing uncorruptness, gravity, sincerity, Sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you." By "him that is of the contrary part," he means the devil, and every one who ministers to him. For when the life is illustrious, and the discourse corresponds to it, being meek and gentle, and affording no handle to the adversaries, it is of unspeakable advantage. Of great use then is the ministry of the word, not any common word, but that which is approved, and cannot be condemned, affording no pretext to those who are willing to censure it.”

“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.”

“Not purloining..... Or stealing, embezzling their master's substance, taking away, and making use of what is their property, keeping back part of money or goods committed to their trust: the word is used in the case of Ananias and Sapphira. Act 5:2, but showing all good fidelity; approving themselves to be faithful servants in everything they are intrusted with: that they may adorn the doctrine of God our Saviour in all things; Christ is our alone Saviour, and he is truly and properly God, and so fit and able to be a Saviour; and the Gospel is his doctrine, not only what he himself preached, when on earth, but it is a doctrine concerning him; concerning his deity, and the dignity of his person, and concerning his office as Mediator, and the great salvation by him; and which are so many reasons why it should be adorned by a suitable life and conversation; for this is what becomes the Gospel of Christ, throws a beauty upon it, and is ornamental to it; and in this way the doctrine of Christ may be, and ought to be, adorned by servants, as well as others: to adorn the Gospel, is first to believe and receive it, then to profess it, and hold fast that profession, and walk worthy of it. Two of Stephens's copies read, "in", or "among all men".”

“Sound speech - Λογον ὑγιη· Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men. He that is of the contrary part - Whether this may refer to the Judaizing teachers in general, or to some one who might, by his false doctrine, have been disturbing the peace of the Churches in Crete, we cannot tell. Having no evil thing to say of you - Against a person who is sound in his doctrine, and holy in his life, no evil can be justly alleged. He who reports evil of such a person must be confounded when brought to the test. Instead of περι ὑμων, of You, περι ἡμων, of Us, is the reading of CDEFG, and about forty others; with both the Syriac, all the Arabic, Slavonic, Vulgate, Itala, and several of the primitive fathers. This reading makes a better sense, and is undoubtedly genuine.”

“speech--discourse in public and private ministrations. he that is of the contrary part--the adversary (Tit 1:9; Ti2 2:25), whether he be heathen or Jew. may be ashamed--put to confusion by the power of truth and innocence (compare Tit 2:5, Tit 2:10; Ti1 5:14; Ti1 6:1). no evil thing--in our acts, or demeanor. of you--So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.”